An invitation preceded the promise, as in all the letters to follow (cf. 1:3). Jesus was the only person to issue this invitation in Scripture. The Gospels also record Him doing so seven times (Matt. 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35). This invitation always occurs where Jesus appealed to His hearers to make a significant change.
In addition to the implied promise of the whole church's continuance if obedient (v. 5), Jesus Christ gave a promise to the individuals in the church. "Him who overcomes"probably refers to all Christians (cf. vv. 2-3, 10c, 13, 19, 25; 3:3, 8, 10; 1 John 5:4-5).87The promises given to overcomers in all seven letters and in 21:7 bear this interpretation out.88The Lord held out a reminder of what would inevitably be theirs in the future to motivate the readers to follow Him faithfully in the present. Similarly other New Testament writers wrote of our blessings in Christ to motivate us to live in harmony with our calling.
". . . the promises to the conquerors are fundamentally assurances to the faithful of the benefits of Christ's redemption, expressed in the language of apocalyptic. In the nature of the case the promises afford inspiration for faith and fortitude in all who may be called to lay down their lives for Christ, and they are intended to do so."89
John prefaced the promise with a special exhortation to give attention.
"These promises pertain to Christians alone, and their realization awaits the future Messianic Era. The time when Christians will enter into these promises mustfollow the time set forth in chapter one--Christ appearing as Judge in the midst of the seven Churches. The Church mustfirst be brought into judgment, and thenovercoming Christians will realize that which has been promised."90
The promise itself seems to be that those who remember, repent, and repeat the first works (v. 5) will partake of the tree of life.
There is a connection between the tree of life and man's rule over the earth. Adam in his unfallen state had access to this tree, but when he fell God kept him from it (Gen. 1:26-28; 3:22). In the future believers will have access to it again (cf. 22:14).
"A number of other Jewish texts use the eating of the fruit of the tree of life as a metaphor for salvation (1 Enoch25:5; 3 Enoch23:18; T. Levi18:11; Apoc. Mos.28:4; Apoc. Elijah5:6), and this metaphor continues to be used by Christian authors (T. Jacob7:24). . . The tree of life is not simply a symbol for eternal life alone but also represents the cosmic center of realitywhere eternal life is present and available, and where God dwells. . .
"One tradition often used in apocalyptic literature originated in Gen 2:9; 3:23-24 and involved eschatological access to the tree of life in the heavenly paradise, clearly a metaphor for the enjoyment of eternal life."91
"The tree of life reserved for Christians is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam's position in the Genesis account--created to rule and reign, in possession of life, with the fruit of the tree at his disposal--the same would hold true. The fruit of this tree was in Genesis and will be in Revelation a provision for the rulers in the kingdom."92
The tree of life appears four times in the Book of Proverbs and its use there helps us understand its presence in Genesis and Revelation. Solomon referred to wisdom (Prov. 3:18), righteousness (Prov. 11:30), satisfied hope (Prov. 13:12), and controlled speech (Prov. 15:4) as a tree of life. These are all the fruits that would have provided Adam and will provide the overcomers with what they will need to rule effectively in the millennial kingdom and beyond.
The tree of life in Eden and the tree of life in the New Jerusalem (Rev. 22:2, 14, 19) appear to be literal trees.93
In church history, conditions described in this letter characterized the apostolic age especially.
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